Healthcare Policy Assignment Example | Topics and Well Written Essays - 2750 words

Healthcare Policy - Assignment Example A recent evaluation of the UK healthcare policy shows that while policies have contributed to a positive change in society development, there is still need to improve these policies. An area of keen interest is the increase in lifestyle diseases within the country, which has now raised an alarm within the public. Despite the efforts of the NHS policy ton use a preventive approach to reduce lifestyle diseases, it is clear that diseases such as Cancer, hypertension and lung diseases are on the rise. This essay seeks to critically appraise the evaluation of the NHS policy to identify various weaknesses and the strengths of this policy. In the recent past, there has been a great rise in lifestyle related diseases such as cancer, high blood pressure, diabetes, gout and heart diseases (Shepard, 2010: Chock lingam and Beleaguer, 1999). These diseases have become major killers in the world and are very expensive to treat. The government ever increasing budget allocation in health has not made any progress in reducing the health problems in most countries. In the United Kingdom there exists free medical care for its citizens as one way of showing its community towards creation of zero-disease environment (Kumar & Kumar, 2003). The NHS Despite use of many resources used for treatment of patients, it is clear that the health demands are increasing each day as the population grows and there is little chance for the establishment of a healthy society. Statistics show that the government and public spending is expected to spend more on diseases such as cancer and heart diseases in the near future. This has raised question am ong many scholars who feel that the government should find an alternative strategy towards creation of a health environment. The NHS policy has paid a lot of attention to lifestyle diseases in the past ten years. The NHS policy seeks to the reduce lifestyle diseases by engaging a preventive approach that seeks to intervene on this

Abraham Lincoln and Primary Documents Quiz Essay Example for Free

Abraham Lincoln and Primary Documents Quiz Essay 1. One writer maintains that slaves in the South are the â€Å"happiest† and â€Å"freest† people in the world and workers in the North are not. How this is so? 2. For O’Sullivan, how would California benefit once separated from Mexico? 3. According to Angelina Grimke, what could women do to contribute to the abolition of slavery? Women played a vital role in the campaign to abolish slavery, although they themselves lacked even the right to vote. Their campaign techniques were employed to great effect in the struggle for suffrage. In the early years, women influenced the campaign to abolish slavery, but they were not direct activists. This accorded with the prevalent view of women as a moral not a political force. As the campaign gained popularity, they could publish anti-slavery poems and stories. 4. Why does Lincoln in the â€Å"House Divided† speech believe the pro-slavery side was winning regarding the expansion of slavery in the territories? Why does Calhoun in opposing the Compromise of 1850 think the South was at a disadvantage? Because starting the new year of 1854 found slavery excluded from more than half the States by State Constitutions, and from most of the National territory by Congressional prohibition. Four days later, commenced the struggle which ended in repealing that Congressional prohibition. This opened all the National territory to slavery, and was the first point gained†¦Ã¢â‚¬ ¦ Although each side received benefits, the north seemed to gain the most. The North had absolute control over the government. The South 5. Garrison and Fitzhugh refer to Declaration of Independence in their excerpts. How do they use the Declaration? Garrison uses Jefferson’s declaration as a foundation that to prove his thought and to convince the society. his â€Å"Declaration of Sentiments of the American Anti-Slavery Convention† is strongly convincing. He confirms â€Å"that all persons of color, ought to be admitted forthwith to the enjoyment f the same privileges, and the exercise of the same prerogatives, as others; and that the paths of preferment, of wealth, and of intelligence, should be opened as widely to them as to persons of a white complexion.† No matter what are your skin color, and what gender you are in, all people should have the way to be educated, rich and happy. What he advocates is quite similar with Jefferson’s claim that all man have the right to â€Å"pursuit their happiness†. George Fitzhugh’s ideas are totally against Garrison. He is a representative of thought that men are not born equal. Whites are strong, healthy, smart, and blacks are weak, sickly, and foolish. He stated that â€Å"Their natural inequalities beget inequalities of rights.† African American is stupid so they deserve to have no right. Furthermore, African Americans are lower than whites; they cannot survive in society without being â€Å"modified† so they need the white man for survival. However, I disagree with Fitzhugh. I think the reason why black people is â€Å"foolish†, and cannot competitive with white people is they are not allowed to get access to knowledge. White people control their lives and brainwash their minds; therefore, they only have a narrow view that they deserve to be slaves, and they ought to do free labor work for whites. They are â€Å"foolish† because they are uneducated, and because how whites treat them. If African Americans were educated, then they would be a threat to white people. They are kept â€Å"foolish† so it is easy to control them. 6. What were the strategies of Garrison and Douglass in opposing slavery? 7. Compare Lincoln’s First and Second Inaugural addresses. What do you think was his purpose in each? Lincolns main purpose in his First Inaugural Address was to allay the anxieties of the southern states that their property, peace, and personal security were endangered because a Republican administration was taking office. The purpose of Lincolns second inaugural address was to state that slavery was the key component that led to the civil war and he stated that it was possible that slavery had offended God and he retaliated by causing conflict which started the war. He said that since there was now peace, they should take advantage of that and begin a time of reconciliation where there was malice towards no one and charity for everyone†¦Ã¢â‚¬ ¦..Lincoln contradicts himself, giving false hope to southerners hoping to hold onto slavery. He says in his first Inaugural address that he has no plans to interfere (directly or indirectly) with the institution of slavery, also saying he had no right to do so. He still holds onto the idea of secession and how we are a perpetual union and by no means should we be divided. Lincoln leaves the idea of taking actions towards slavery in his first address mainly to win some supporters in the middle states, paying off with West Virginias loyalty to the union. Towards the end of the Civil War, Lincoln make a transformation as he turns bolder (evident in his second inaugural address), disowning slavery and all of its practices, issuing the Emancipation Proclamation. This new view of Lincoln sent a loathsome spirit throughout the South, especially for Lincoln.

Freuds Consideration Of Masochism English Literature Essay

Freuds Consideration Of Masochism English Literature Essay Freuds first detailed consideration of masochism appears in his discussion of sexual perversions in Three Essays on the Theory of Sexuality. At this early date, Freud writes that sadism and masochism are inverse forms of a single sexual perversion centring on pain as an avenue to pleasure.  [1]  Sadism and masochism, at this point in Freuds theoretical understanding are inextricably bound the former being the active, externally directed version of the perversion; the latter being its passive, internally focused form. In fact, it is passivity that defines masochism, not a desire for pain, humiliation or punishment. The term masochism comprises any passive attitude towards sexual life and the sexual object, the extreme instance of which appears to be that in which satisfaction is conditional upon suffering physical or mental pain at the hands of the sexual object.  [2]   Freud considers sadism and masochism to be the most common and most significant of all perversions.  [3]  Although he fails to elaborate the reasons for choosing the second adjective, the choice of the first is most likely related to an understanding of sadism as an exaggeration of the normal aggressive sexual instinct in men.  [4]  Because there is, on Freuds understanding, an intimate connection between cruelty and the sexual instinctà ¢Ã¢â€š ¬Ã‚ ¦ an active or violent attitude toward the sexual object is to be expected; it is only where sexual satisfaction is entirely conditional on the humiliation and maltreatment of the object that the term sadism, as a signifier of perversion of the sexual aim, is entirely appropriate.  [5]  While Freud opines that masochism is further removed from the normal sexual aim than its counterpart, the logic of the transformation of a single sexual instinct into an active and passive form means that masochism shares sadisms purported natu ralness. Even if sadism, then, is represented as an extension or exaggeration of normal impulses and desires most likely because it is more comfortably aligned with a culturally normative understanding of masculinity as active and aggressive it is important to note that masochism, which is an intrinsic part of this pain-related perversion, inevitably shares in the normality afforded sadistic impulses, given the terms of the analysis. The other feature of masochism from this early exposition that merits attention is Freuds description of the transformation from sadism to masochism. According to Freud, masochism is [often] nothing more than an extension of sadism turned round upon the subjects own self, whichà ¢Ã¢â€š ¬Ã‚ ¦ takes the place of the sexual object.  [6]  Although Freud identifies the castration complex and the subjects sense of guilt as part of the mechanism that effects this transformation from sadism to masochism, masochism is at least partially motivated by some form of libidinal interest in ones own self as a sexual object, i.e., masochism is linked in some way with narcissism. In Instincts and Their Vicissitudes, written a decade after the first edition of Three Essays on the Theory of Sexuality, Freud explicitly describes the mechanism of transformation from sadism to masochism as being fuelled by narcissistic investment in ones own self.  [7]  Freud retains his understanding that sadism and masochism are inextricably bound and turn upon a single axis: he continues to describe sadism as cruelty directed toward an other for the purpose of sexual satisfaction and masochism as the desire for cruelty directed toward oneself as a means of sexual satisfaction.  [8]  The presence of masochistic desire in sadistic practice complicates the picture of how the instincts mutate and transform. A sadistic child takes no account of whether or not he inflicts pains nor does he intend to do so. But when once the transformation into masochism has taken place, the pains are very well fitted to provide a passive masochistic aim; for we have every reason to believe that sensations of pain, like other unpleasuable sensations, trench upon sexual excitation and produce a pleasurable condition, for the sake of which the subject will even willingly experience the unpleasure of pain. When once feeling pains has become a masochistic aim, the sadistic aim of causing pains can arise also, retrogressively; for while these pains are being inflicted on other people, they are enjoyed masochistically by the subject through his identification of himself with the suffering objectà ¢Ã¢â€š ¬Ã‚ ¦. The enjoyment of pain would thus be an aim which was originally masochistic, but which can only become an instinctual aim in someone who was originally sadistic.  [9]   Although Freud will abandon some of these ideas, his notion that sadistic and masochistic desire hides other forms of desire will continue to develop. In his essay A Child is Being Beaten: A Contribution to the Study of the Origin of Sexual Perversions, Freud attempts to clarify how masochistic fantasy and practice differ by gender by considering what he characterises as the very common fantasy, both for those in analysis and those who are not, of a child is being beaten.'  [10]  This short phrase is the only description of the fantasy Freud provides; as he observes, those who indulge in the fantasy are often quite uncertain as to the identity and number of the victims or perpetrators of the beating, their own relationship to the victims and perpetrators, their location in the fantasy or even whether the pleasure derived from the fantasy is best described as sadistic or masochistic.  [11]  Freud reports that his male patients in both fantasy and performance always select a woman to perform the role of chastiser.  [12]  In addition, in both performance and fantasy, the male masochists invariably transfer themselves into the part of the woman; that is to say, their masochistic attitude coincides with a feminine one.  [13]  While the figure of woman appears to play an important role in male masochistic fantasy, it is the father who is central. Freud contends that the fantasy of a woman chastiser is a translation of a prior, now unconscious fantasy of being beaten by the father. This unconscious, now repressed, fantasy recovered by and accessible only to the analyst-author Freud works a further disavowal of an even earlier longing to be loved by the father. In the male phantasyà ¢Ã¢â€š ¬Ã‚ ¦ the being beaten also stands for being loved (in a genital sense), though this has been debased to a lower level owing to regression. So the original form of the unconscious male phantasy was not the provisional one that we have hitherto given: I am being beaten by my father, but rather: I am loved by my father. The phantasy has been transformed by the processes with which we are now familiar into the conscious phantasy: I am being beaten by my mother. The boys beating is therefore passive from the very beginning, and is derived from a feminine attitude towards his fatherà ¢Ã¢â€š ¬Ã‚ ¦. The beating-phantasy has its origin in an incestuous attachment to the father.  [14]   Freud fails to elaborate on the character of the transfer to the feminine or the features of the attitude that mark it so. Given the distinction he has drawn between an active sadism and a passive masochism, it may be the passive status of the male masochist alone that renders his fantasy/performance feminine. The meaning of passivity is troubled, however, if we remember that the male masochist conjures the fantasy or seeks the sexual encounter. While passivity has come to mean a willingness or desire to be penetrated in certain male homosexual cultural codes, it is unclear whether the transfer to the womans role is meant to imply this, given that the chastiser in the masochistic fantasy is always a woman. The incestuous desire for the father links the boys and girls beating fantasies. One way to read this common desire is to understand it as a longing to be daddys little girl whether one has a penis or a vagina. On the other hand, this commonality, while marking the boy as feminine, secures the fathers role as the only legitimate object of libidinal connection, even in masochistic fantasies. In other words, even in fantasy structure where it appears the male child is assigning some form of value or surrendering some bit of power to the mother/woman, Freud explains that the fantasy, ultimately, when unravelled, is all about the significance and desirability of the father and that this feature of the fantasy is the only one shared across gender. Although the masochistic fantasy necessarily entails an adoption of a feminine attitude and identity on the part of the male child, this attitude and identity work to reinforce the primacy of the paternal position. Echoing his understanding of the fetish, Freud explains that the conscious masochistic fantasy the translation from love to violence, from father to mother enables the male child to evade homosexuality. In the case of the girl what was originally a masochistic (passive) situation is transformed into a sadistic one by means of repression, and its sexual quality is almost effaced. In the case of the boy the situation remains masochistic, and shows a greater resemblance to the original phantasy with its genital significance, since there is a difference of sex between the person beating and the person being beaten. The boy evades his homosexuality by repressing and remodelling his unconscious phantasy: and the remarkable thing about his later conscious phantasy is that it has for its content a feminine attitude with a homosexual object-choice.  [15]   Like the complicated relationship between fetishistic and homoerotic desire, masochistic fantasy and performance has an uncertain and unstable relationship to heterosexual identity. To state it somewhat differently and more pointedly, this supposed evasion is a retention. Moreover, this homoerotically focused retention, despite its instantiation of the boy in a position of femininity and passivity, creates a bond between the boy and the father and makes men, the masculine ideal, the paternal signifier and male-to-male relationships the primary figures of desire and desirability. According to Butler, Freuds constant conjoining of the evasion of homosexuality with an admission of the homoerotic character of heterosexual male identity forecloses the possibility of masculine homoerotic desire. According to Butlers reading of Freud, desire is always represented as heterosexual, where it appears homosexual, the gender of the desiring subject is refigured so that the heterosexual dynamic ca n be preserved.  [16]  This re-signification, on Butlers view, depends less on the character of the desire in question than on cultural prohibitions of homoeroticism. Finally, in The Economic Problem of Masochism, Freud seeks to understand how to square masochistic desire with his understanding of the pleasure principle a basic instinctual impulse. In this essay, Freud distinguishes three types of masochism: feminine, erotogenic and moral.  [17]  Feminine masochism, the most easily observable form, is found in male patients, who, like those considered in A Child is Being Beaten,' conjure fantasies or seek sexual activity in which they are gagged, bound, painfully beaten, whipped, in some way maltreated, forced into unconditional obedience, dirtied and debased.  [18]  These masochistic fantasies generally signify, according to Freud, being castrated, or copulated with, or giving birth to a baby.  [19]  Erotogenic masochism, which underlies and supports the other forms, is characterised by a libidinal pleasure in pain.  [20]  In Three Essays on the Theory of Sexuality, Freud had rejected the notion that the extreme and exceptional st imuli of painful experiences could carry a sufficient libidinal charge to explain the origin of masochism. In this later essay, Freud turns to the death instinct to find the origin of what he now concedes is a primary masochism, one that does not depend on the transformation of a prior sadistic instinct. According to Freud, one task of the libido is to meet the death instinct and render it innocuous: It fulfils the task by diverting that instinct to a great extent outwardsà ¢Ã¢â€š ¬Ã‚ ¦ towards objects in the external world.  [21]  When this will to power is sexualised, it becomes sadism proper.  [22]   Part of this instinct, however, remains inside the organismà ¢Ã¢â€š ¬Ã‚ ¦ [and] becomes libidinally bound there. It is in this portion that we have to recognise the original, erotogenic masochism.  [23]  Freud admits that analysis can explain neither the precise nature of the interaction between sexual and death instincts nor the precise reasons why the death instinct b ecomes externalised or internalised. The internalisation of a libidinised death instinct, however, manifests in a desire to be beaten, a fascination with castration and a focus on the buttocks and anus as erotogenic zones.  [24]   Moral masochism, the third form that Freud considers, is chiefly remarkable for having loosened its connection with what we recognise as sexuality.  [25]   All other masochistic sufferings carry with them the condition that they shall emanate from the loved person and shall be endured at his command. This restriction has been dropped in moral masochism. The suffering itself is what matters; whether it is decreed by someone who is loved or by someone who is indifferent is of no importance. It may even be caused by impersonal powers or by circumstances; the true masochist always turns his cheek, whenever he has a chance at receiving a blow.  [26]   As Freuds discussion reveals, however, this desexualisation and depersonalisation is only apparent. Moral masochism is characterised by anxiety stemming from unconscious guilt or severe limitation in light of moral sensibilities.  [27]  According to Freud, the super-ego, the agency that serves as the conscience, comes into being through the introjections into the ego of the first objects ofà ¢Ã¢â€š ¬Ã‚ ¦ libidinal impulses namely, the two parents.  [28]  The punishing force whose attention the masochistic ego seeks, therefore, has a personal identity. As Freud notes elsewhere, the father is the primary figure behind the super-ego. Along with the retention of a personal identity behind the masochistic relationship to the super-ego, the connection between the masochistic ego and the paternal super-ego also retains a sexual charge. We now know that the wish, which so frequently appears in phantasies, to be beaten by the father stands very close to the other wish, to have a passive (feminine) sexual relation to himà ¢Ã¢â€š ¬Ã‚ ¦. If we insert this explanation into the content of moral masochism, its hidden meaning becomes clear to us. Conscience and morality have arisen through the overcoming, the desexualisation, of the Oedipus complex; but through moral masochism morality becomes sexualised once moreà ¢Ã¢â€š ¬Ã‚ ¦. Masochism creates a temptation to perform sinful action, which must then be expiated by the reproaches of the sadistic conscienceà ¢Ã¢â€š ¬Ã‚ ¦ or by chastisement from the great parental power of Destiny.  [29]   In a manner similar to the analysis of the beating fantasy of feminine masochism, this description of the mechanics of moral masochism, while representing masochism as both contrary to the interests and perhaps even threatening to the existence of the subject, functions to aggrandise the site of paternal authority and mark the father as the focus of desire.  [30]  Moral masochism, the form among the three that seems most impersonal and non-erotic, turns out, upon analysis, to (also) be about sexual desire for the father. In addition, similar to the way in which the discussion of the beating fantasy introduces homoerotic desire as a feature of heterosexual identity, this description of the homosexualised substratum of conscience and morality complicates the notion of the masochists sexual identity. More interestingly, perhaps, insofar as moral masochism is only an exaggerated form of the normal course of development of the id, the conscience generally. This account of the critical potential of masochistic fantasy depends on the ability of such fantasies to emphasise the conditions of lack that are part of male subjectivity, the ability of such fantasies to challenge the dominant fiction that links the penis to the phallus thus rendering the actual father and by implication all men equivalent to the symbolic father. Although Freuds description of the male masochists fantasy and practice emphasises the feminine position that the fantasist adopts (toward the father) within the fantasy and even draws attention to the male masochists fascination with castration, his account also creates a closed circuit of male-to-male desire that underlines the desirability of both the father and the paternal position and strongly intersects the male child who longs to acquire the phallus with the paternal figure who is understood to possess it. Feminine conduct within this fantasy castration, copulation, parturition while putatively inscribing lac k on the male subject also functions to displace the woman from the fantasy space. While undergoing an imaginary experience of castration may be the price of admission to the masochistic scene, in this arena the son becomes the object of the fathers desire, the source of his sexual satisfaction and the bearer of his children. Far from emphasising universal conditions of lack and loss facing all subjects, the masochistic fantasy has as much potential to render female subjects irrelevant, reducing the world to fathers and sons by circumscribing desire to male homoerotic negotiations and aggrandising male subjects by marking the father as the ultimate object of virtually all desire.

Life of a Slave Girl Essay -- Papers

Life of a Slave Girl Harriet Jacobs constantly refers to friends that help her through her plight for freedom. Relying on the kindness of others seems to be a trend through out her life. Harriet was always helped out when she was a slave and when she escaped from slavery. When ever she got into trouble someone always came to her rescue. Everyone that came to her rescue was risking themselves when they would aid her. Be it a good old friend from the past, someone who knew her mother or a random stranger in the last expected place, there was always someone to save her. She thankfully accepted every bit of aid that came her way. Countless times Harriet speaks of getting help from someone whom she knew when she was little, be it an old friend or someone who is helping her because they knew her mother. People always wanted to help her, and this makes me wonder what she was like. Not once in her story does Harriet describe herself or do we get to know much about her other then how troubled she always is. Harriet was someone of a very strong moral character. Her second master Dr. Flint was relentless in his desires to have her as his lover yet she never gave in. In the situation of a slave this was very unusual. There was nothing to stop Dr. Flint from sticking Harriet in jail or whipping her until she couldn't stand anymore for no other reason then he felt like it. Yet she would not do anything she chose not to. She eventually ran away from him after spending years in his service and spent seven years hiding in an atic that summed up to be a large coffin then serve him and his family any more. She would rather torchure herself then submit to the Flints and do something she felt was wrong. At the age of six Harri... ... to smuggle Harriet north. After much time, he found way by a sympathetic caption of a ship to bring her north. He gave seven years trying to help her with information and a way to get north instead of helping himself. To simply save a friend. After Harriet arived in New York she met Mr. Bruce. His second wife was the greatest help to Harriet through out all of her years. Though she was white, she treated Harriet as an equal and always tryed to do the best for her. At one point Harriet had to flee from New York for fear of being cought and Mrs. Bruce tells her to bring her baby with her so that if she happened to be cought they would have to bring Harriet back to her and that there might be some way to help her then. Eventually Mrs. Bruce enables someone to purchase Harriet for three hundred dollars from Mr. Flint's daughter so that Harriet could be free.

Religion in the Workplace Essay

People around the world have a set of beliefs whether they choose to believe in Jesus Christ or not to agnostic and gnostic, everyone has a set of beliefs which they hold on to. However the question arises on how can we practice it outside our homes specifically at work without imposing other people’s rights who may not hold to the same views as one does. How does the view of a utilitarianism, deontology, and relativism tie into this matter, and could we find a balance on both sides to come to a logical conclusion on how things could be run at a workplace. People seem to shy away when it comes to talk about religion and politics for good reason. One cannot come out of the conversation agreeing with the other side so they revert back to relativism which is a go to for some trying to avoid confrontations, but what about our rights to religious practice at work? Where does one draw the line? We were born with the freedom of choice, this includes choosing to believe in what others tell you, to listen to things etc. One can easily choose to leave the room or place, but where it gets troubling is if it takes place during a meeting and the other persons morals are founded strongly on their religious beliefs and they just might either make or break a company based on their decision or performance. Why though do we feel as if we need to have the right to express ourselves? Well as Mosser., K explains â€Å" because religion is such a basic part of a person’s self-conception, someone may feel his or her right to the free expression of religious beliefs is restricted by not being allowed to state them when and where he or she wishes.† A company may reap the blessings of a group or an individual true Christian and still not be biased to that  person only because of the good that is coming out of it. This would result in good for the greatest number of people according to a utilitarianism view. However there is another side to the coin even in the same ethical theory. Rule utilitarianism states that â€Å"allowing the majority’s religious views to be imposed on a minority does not create the greatest good for the greatest number.† (Mosser K.,) This also brings into light that people cannot be forced into something that they do not want to accept. Christianity was never meant to be forced upon people, but over the years it has been twisted to mean something other then what is true though there are those who still hold faithfully to what is right. Even at mandatory work functions one cannot force prayer or religious service on one without possibly violating state laws. Sam Grover explains â€Å" most likely any prayer or religious service that accompanies a mandatory work event or meeting would violate Title VII discrimination laws under the same reason used in Townley.† (Grover, S. 2010) The next question one could ask themselves how much is too much, when someone continuously asks to attend church or has their bible out on their office desk? Harassment has taken place in the workplace when â€Å"an employee is required or coerced to abandon, alter, or adopt a religious practice as a condition of employment† (Grover, S 2010) A person by no means base their decisions on whether a person is of the same beliefs and or style of worship to give them the greatest good even if that particular religion is the biggest in the workplace, and leave the others hanging dry. In an article written by ACLJ it speaks about prayer in the workplace as being legal, stating â€Å"In sum prayer is not illegal, unauthorized, inappropriate, nor improper – and as long as employees pray before or after working hours, or during official breaks, there should be no problem at all.† (ACLJ 2012) So the person cannot make it mandatory for anyone to participate in a religious gathering nor can they hold it against them in terms of gaining a status at a job, and make it into a utilitarian view on them. So what are the outcomes of the utilitarianism over an issue like prayer in the workplace? One can practice their religion on their own personal time as long as it does not conflict with work and can perform their duties while on the job. The greatest good that comes from this view is that all people are protected in some way or form, but we will always have those who have ethical egoism and that is what the greatest number of people are protected from in the laws that are set forth. Using the view of deontology (Golden Rule) it serves as a good foundation and rule of them to treat others. This view however when looked at and studied, that part of scripture is telling the reader not as a reactive approach, but for them to go and do unto others regardless of how they may treat them. Also, the way this view could be used and twisted is if another person from a different very radical belief thinks it is right for them to force it upon other people talking to them about it at work. No one needs to feel the stresses of a job and then put on top of that, dealing with religious views that one apposes. These laws that were put up were not only to protect the people, but also in a way for the religion. This does not in fact mean to keep going up to someone and throwing scripture at them, unless one wants to have a lawsuit against them and the company, but to be able to meet the other person half-way and realize that I might not like them pushing their beliefs down my throat either. Deontology ethics is grounded in the â€Å"Categorical Imperative† by Immanuel Kent states â€Å"The Categorical Imperative simply declares act as if thy action were to become by thy will a universal law by nature.† We should live our lives to help all mankind and that by this we write our own morals. Would we be okay with others adopting our actions and be able to live with what they do to us since we did it first unto them? If we are at a workplace and there are no regulations established on prayers in the workplace and no guidelines whatsoever set in place. Would one put their beliefs out there and start the religious movement at work by their  actions, but be able to handle and live peacefully when another religion that strongly apposes theirs comes into the picture? Is it better to just leave it at home rather than starting something that perhaps one may not be able to handle very well? Relativism works hand in hand with this issue simply because it is used as a means to get out of a discussion and end it at a peaceful ending instead of coming out of it with a reasonable answer. This only adds to the ongoing issue and cannot solve a problem in the workplace, there are those who by their faith need to pray a certain amount of numbers a day which can in turn affect their work and if given special treatment for this may cause some division amongst co-workers. With utilitarianism, deontology and relativism we see different ways on how all this could play out in the end and while trying to figure out the right decision for everyone. The laws are there to protect people from having to conform to something that they do not believe in but at the same time must meet the freedom of choice in the other persons personal views as long as it does not hinder the good standing work order. References Mosser K., Bridgeport Education Inc, 2013 Ethics and Social Responsibility Grover S., FFRF Summer 2010 http://ffrf.org/faq/state-church/item/14007-religion-in-the-workplace ACLJ 2012 http://aclj.org/workplace-rights/religious-expression-workplace http://www.allaboutphilosophy.org/deontological-ethics.htm

Midterm Learning Reflection Essay

Introduction. You should print this out, although you may also use it as a template to type over. You will be writing two reflections this term: a midterm reflection and a final reflection. The final reflection is the one you want to have ultimately on your portfolio. Both your midterm and final learning reflections must be 700 to 1000 words, which is approximately two to three MLA-formatted pages. You can check your word count by going to Tools/Word Count on the menu bar. Style and Format. The writing style of the learning reflection is primarily expressive, but will also contain narrative elements. You do not need a Works Cited page unless you cite something. So, if, for example, you cite song lyrics, one of our texts, a poem, or even a work of art, then you need a Works Cited page. I’ve included one here to serve you for formatting purposes. File formats. We are going to be learning how to convert Word documents to pdf format so that they load more easily in a browser window. If you can, please practice with one or both of the following two methods, which are what I use (they are free). 1. Install a free pdf converter. These are not truly â€Å"free† in that they either force you to look at some advertising or they add a line on each page advertising the manufacturer of the software. I don’t have a problem with either of these and gladly suffer through the free advertising every time I convert a file to pdf, which I do all the time. The one I use to create all the pdf files for my classes is at http://www.pdf995.com/download.html. Download both the Pdf995 Printer Driver and the Free Converter (they are both free; they are required to work together, but for some reason, they are two separate downloads). After you go through the download and installation process, every time you want to create a pdf file from Word, all you need to do is select File/Print and then chose PDF995, which will show up as a â€Å"printer.† When you initiate this process of creating a pdf file, you will be prompted for a place to save the file, as well as a file name. Be careful to save the file to your H: drive or, if to your C: drive, to ftp (transfer) it over to your H: drive later. You will notice that some advertisements come up as the conversion process occurs. That’s the â€Å"price† you pay for the free conversion software. 2. The other pdf-conversion method I like is to use the free OpenOffice word processing software. This software should be in our labs. You can also download it for free on your own computer, from http://www.openoffice.org/. This is basically an open-source version of Microsoft Office. Once you’ve installed it (it’s large and takes a while to install), you can open any Word document with the OpenOffice word processing program (Open Document). Some of the original Word formatting may be lost – especially the header information with your last name and page number. You will need to add that back in; be sure you do it correctly. When you’re satisfied with the format, there is a little pdf icon on the toolbar that you can click, and that will automatically convert the document to pdf format. Learning Reflection Content. What should you discuss in your reflection? In general, you discuss what you’ve learned, what you’ve done especially well, what you’ve enjoyed – and the challenges you’ve encountered and how you might make changes in the future. Here are some suggestions for what to write about: †¢ Your experience transitioning from high school (or wherever you were previously) to a freshman in college, focusing on how you have grown as an individual and an independent student. †¢ Your experience in this particular course – your year-long freshman inquiry. In this regard, you should probably focus on the University Studies goals and the ways in which you have grown and developed with respect to those goals. I would expect that other courses have also contributed to the goal areas, so you might want to highlight any that have been particularly useful in that regard. †¢ Other experiences as a student here at Portland State. Portland State University’s mission is â€Å"Let Knowledge Serve the City,† which reflects the fact that we are an urban university. What have you learned with respect to community, diversity, and the connection between a learning community (the university) and the city in which it is located? Keep in mind that you may have acquired valuable experiences outside of the classroom, but still connected to your identity as a student. o Perhaps you have learned important lessons about discipline and time management as a student athlete, which may serve you well when you enter the workforce. o Maybe your involvement in activities with other students – such as taking dance classes or playing in the band or spending hours in an art studio or toughing out chemistry and physics labs – has improved your personal skills and brought to light new areas of interest, which you’ve pursued in your free time. o Or perhaps you’ve found out that you are a loner, that you haven’t connected very well with a lot of the people in your classes. As you reflect on this (or any other conclusions that some – maybe you – might consider, well, depressing), think of this is an opportunity to think of ways to make some changes in the future. †¢ A reflection, in other words, should include a self-assessment element as well as thinking along the lines of â€Å"What could I do better or differently in the future?† Consider the challenges you’ve faced, how you’ve overcome them, or how you’d like to overcome them in the future. Conclusion. Your reflection should end in a way that gives the reader the sense that you are closing up a chapter in your life and ready to move on, with some ideas in mind of what you might do differently. My suggestion is that you do not spend a lot of time critiquing the world around you; after all, you can’t change that very much. Confine your reflection to you and what you have learned and experienced. Dwelling on what you don’t like about a given course or program is not a reflection about you, but about something else. Works Cited Eakin, Paul John. How Our Lives Become Stories: Making Selves. Ithaca and London: Cornell UP, 1999. Fiske, John. â€Å"Popular Culture.† Critical Terms for Literary Study. Ed. Frank Lentricchia and Thomas McLaughlin. Chicago: University of Chicago Press, 1995. 321 – 335. Harrison, Claire. â€Å"Hypertext Links: Whither Thou Goest, and Why.† First Monday. 7 Oct. 2002. 10 Feb. 2004 .

Ramona essays

Ramona essays It was a Saturday morning, and I thought it would be a good time to go to the beach with my friends since I had nothing to do for the rest of the week. So I decided to call my best friend Sarah to see if she wanted to drive with me down to the beach Unfortunately, she had a wedding to go to, so she was not able to make it. I was a little disappointed, but I decided to go to the beach by myself. I left home at 3:30 p.m. and arrived at 5:00 p.m. to the beach house. Everything looked the same wa as it did last summer when I came with my sister. The only difference was now I was alone, and that was little scary. The next morning I went to one of my favorite cafes The Italian Coffee. This Cafe held good memories since last summer I worked there. The owners Mr. Roger and Mrs. Roger told me that a job was available if I wanted to work. I thanked them, but e lained that I had other plans for the summer. I told them that the restaurant looked great since it had been renovated. It was very noisy and crowded, yet it had a wonderful atmosphere that customers like. Perhaps, it was the Italian music and the w derful smell of fresh coffee that attracted them. Suddenly a lady came over to my table and asked, '' How are you, Raquel?'' I told her, '' I'm sorry Maam I don't recognize you!. She replied, ''Oooh, Raquel , I'm Elizabeth's aunt''. I said, ''Of course, excuse me''. We started talking about h the place was crowded, and she told me that she had to meet a friend here, but she had not shown up. I told her that it was nice seeing here, but I was expecting a call and I had to go. She promised me she was going to tell Elizabeth to call me so w When I got home to check the answering machine, the telephone rang. It was mom. She said that Sarah was planning to come Monday, and if I needed anything to give her a call. I thanked her and said,'' ...